In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Bibliography of Bertrand Russell. Volume I: Separate Publications, 1896–1990 by Kenneth Blackwell, Harry RujaG. A. Wedeking and A. D. IrvineKenneth Blackwell and Harry Ruja. A Bibliography of Bertrand Russell. Volume I: Separate Publications, 1896–1990. Pp. lvi + 611. Volume II: Serial Publications, 1890–1990. Pp. xiv + 575. Volume III: Indexes. Pp. xi + 305. London: Routledge, 1994. Cloth, $455.00 the set.As Russell remarked: “It is a curious (...) fact that the most indubitably useful books are those most devoid of literary merit; for example, railway timetables and the telephone [End Page 146] book” (Vol. I, p. xlviii). Even so, since it will be agreed immediately that, for anyone interested in learning more about Russell’s writings, this beautifully crafted bibliography will be extremely useful, it would be a disservice to the authors to imply that it has no more literary merit than a railway timetable. The entire project simply has too much style.When Russell’s bibliographers began their task, fewer than 600 publications by Russell were known. By the time of publication they were able to record 181 of Russell’s books, pamphlets and leaflets, 629 contributions to books, pamphlets, and leaflets primarily authored by others, and approximately 3,550 serial publications of various types. Not being content merely to record the details of these publications, the authors follow each publication through its various editions, impressions, reprints, and translations. This is no mean task, given that Russell’s work has been translated into some 47 languages. In addition, the authors cite related pre-publication materials, give sources for rare and difficult-to-find books and documents, and include a comprehensive index. In short, they do nothing less than provide an authoritative, detailed record of Russell’s published work from 1890 to 1990.As the authors also point out, this is “a bibliography not only of Russell’s writings submitted and actually published, but also of certain other texts. Together they can be regarded as his published thoughts” (I: xix). Thus the bibliography mentions not only Russell’s books, articles, and published letters, but published accounts of his speeches, addresses, press conferences, and interviews; book reviews and recommendations (what Russell called “puffs”) for other people’s books; multiple-signatory letters to the editor and other similar documents; published extracts from Russell’s private correspondence and originally unpublished manuscripts; and audio recordings and films. A mark of the bibliography’s completeness is its catalogue of works that have been spuriously attributed to Russell, including two posthumous “spirit communications” (II: 573–74).The authors candidly describe Russell’s reaction when in 1966 he was shown slips of accumulated new entries: “ ‘I am impressed’, he said, ‘but I don’t think it’s worth it’ “ (I: li). Now, after several decades, we are finally in a position to evaluate Russell’s opinion. To do so, users of the bibliography will want to know the answer to three questions: Is the bibliography complete? Is it accurate? Is it easy to use?With regard to the first two of these three questions, the authors have made a commendable effort to balance comprehensiveness with accuracy (see their discussion of some problem cases, “Introduction,” I: xxvi ff.), rightly preferring accuracy to other desiderata. Concerning ease of use, one issue which comes to mind is whether the inclusion of such minor items as political pamphlets, letters to the editor, and statements made at news conferences, are always worth recording, or whether these items simply make the project so large as to be unmanageable. Once again, upon seeing the completed work, the reader will have little doubt that the correct decision has been made. Researchers interested in Russell’s political involvements and their relation to his more theoretical works, for example, will find this an invaluable resource. All in all, we believe that the bibliography will surpass the requirements of even the most demanding of users. It was, pace Russell, definitely worth it. [End Page 147]As with other volumes associated with the Collected Papers of Bertrand Russell project, these three volumes are beautifully typeset and bound. They will be a pleasure to use for both students and scholars alike for generations to... (shrink)

At the risk of proving myself such a caviller, I want to ask a question which I have seldom heard raised, and which I have never seen discussed in anything that I have read about Berkeley. If I am right, it poses a problem for his immaterialism, not only different, but coming from a different direction, from those objections that are commonly levelled against him. If I am wrong, it will show how right Berkeley was to stress the difficulty of (...) using for one purpose our language which has become fashioned for another. At least, I hope that I shall not fail to be the ‘fair and ingenuous reader’for whom he asked. (shrink)

An assessment is made of Rudolf Otto's criticisms of Friedrich Schleiermacher's claim that religious feeling is to be interpreted as essentially involving a feeling of absolute dependence. Otto's criticisms are divided into two kinds. The first suggest that a feeling a dependence, even an absolute one, is the wrong sort of feeling to locate at the heart of religious consciousness. It is argued that this criticism is based on misinterpretations of Schleiermacher's view, which is in fact much closer to Otto's (...) than the latter appreciated. The second kind of criticism suggests that the feeling of absolute dependence cannot play the foundational role assigned to it by Schleiermacher, since it is itself a secondary response. It is argued not only that Otto provides no justification for this criticism, but that Otto's own position is incoherent unless Schleiermacher's view is accepted. (shrink)

One of Hume's most well-known works and a masterpiece of philosophy, A Treatise of Human Nature is indubitably worth taking the time to read.

A. D. M. Walker; III*—Gratefulness and Gratitude, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 39–56, https://doi.org/10.1093.

The Problem of Perception offers two arguments against direct realism--one concerning illusion, and one concerning hallucination--that no current theory of ...

A. D. M. Walker; III*—Gratefulness and Gratitude, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 39–56, https://doi.org/10.1093.

Eduard Norden, in the second half of his Agnostos Theos, has maintained with great learning and ingenuity the thesis that predications in the style ‘Thou art ,’ ‘I am ,’ are due to Oriental influence; purely Greek religious language does not go beyond ‘Thou dost ,’ ‘We are indebted to thee for .’ This view appears to be substantially correct. To Oriental influence we may, I think, trace also the custom of stringing together a series of brief predications in or (...) of the second person, for the most part not connected by conjunctions, and producing the effect of a rapid fire of assertions. The earlier Greek examples are not, as a rule, asyndetic. In the Hellenistic age and later we see the other style, as in Catullus 34. 13: ‘tu Lucina dolentibus Iuno dicta puerperis, tu potens Triuia et notho es dicta lumine luna, tu cursu dea menstruo … exples’ 61. 51: ‘te suis tremulus parens inuocat, tibi uirgines zonula soluunt sinus, te timens cupida nouus captat aure maritus’; in Lucretius' proem; in Ovid, Met. IV. 17: ‘tibi enim inconsumpta iuuenta est, tu puer aeternus, tu formosissimus alto conspiceris caelo, tibi cum sine cornibus adstas, uirgineum caput est’; in the invocation of Apollo at the end of the first book of Statius' Thebaid; in Capaneus' prayer to his strong right arm : ; in the Orphic hymns, II. 10-, though they consist mostly of accumulations of epithets; in Menander Rhetor περ πιδειкν : περ [al. Θοραι], περ σ Θνδες, παρ σοкα σελνη τν ετνα λαμβνει; in Valerius Maximus VI. (shrink)

Eduard Norden, in the second half of his Agnostos Theos, has maintained with great learning and ingenuity the thesis that predications in the style ‘Thou art,’ ‘I am,’ are due to Oriental influence; purely Greek religious language does not go beyond ‘Thou dost,’ ‘We are indebted to thee for.’ This view appears to be substantially correct. To Oriental influence we may, I think, trace also the custom of stringing together a series of brief predications in or of the second person, (...) for the most part not connected by conjunctions, and producing the effect of a rapid fire of assertions. The earlier Greek examples are not, as a rule, asyndetic. In the Hellenistic age and later we see the other style, as in Catullus 34. 13: ‘tu Lucina dolentibus Iuno dicta puerperis, tu potens Triuia et notho es dicta lumine luna, tu cursu dea menstruo … exples’ 61. 51: ‘te suis tremulus parens inuocat, tibi uirgines zonula soluunt sinus, te timens cupida nouus captat aure maritus’; in Lucretius' proem; in Ovid, Met. IV. 17: ‘tibi enim inconsumpta iuuenta est, tu puer aeternus, tu formosissimus alto conspiceris caelo, tibi cum sine cornibus adstas, uirgineum caput est’; in the invocation of Apollo at the end of the first book of Statius' Thebaid; in Capaneus' prayer to his strong right arm : ; in the Orphic hymns, II. 10-, though they consist mostly of accumulations of epithets; in Menander Rhetor περ πιδειкν : περ [al. Θοραι], περ σ Θνδες, παρ σοкα σελνη τν ετνα λαμβνει; in Valerius Maximus VI. (shrink)

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1974.

The paper examines a single, apparently simple argument for the existence of incompatibilities between the virtues as traits of character. This argument appeals not to empirical truths about human psychology or human nature but to the possibility of conflict between the exercise of different virtues in action. There are, for example, situations in which we can exercise the virtue of truthfulness only at the expense of not exercising the virtue of tact, as when we are asked a question to which (...) the straightforward answer will pain our questioner. The person who in these situations would give a straightforward answer possesses the virtue of truthfulness to a higher degree than the person who would respond more evasively, whereas the latter person possesses the virtue of tact to a higher degree than the former. But since the two responses are mutually exclusive, it follows that the degree to which we possess the virtue of truthfulness must, at least in some measure, correlate inversely with the degree to which we possess the virtue of tact. And similarly for many other pairs of virtues. My paper focusses on the two cardinal assumptions of this argument, viz., (i) that sometimes the exercise of one virtue can conflict with the exercise of another, and (ii) that the degree to which a person possesses a virtue correlates directly with the extent of its exercise, and defends both assumptions against a variety of objections which allege that, in different ways, they are insensitive to the complexity of the virtues. (shrink)

Anselm of Canterbury, in his work Proslogion," originated the "ontological argument" for God's existence, famously arguing that "something than which nothing greater can be conceived," which he identifies with God, must actually exist, for otherwise something greater could indeed be conceived. Some commentators have claimed that although Anselm may not have been conscious of the fact, the Proslogion "as well as his Reply to Gaunilo" contains passages that constitute a second independent proof: a "modal ontological argument" that concerns the supposed (...) logical necessity of God's existence. Other commentators disagree, countering that the alleged second argument does not stand on its own but presupposes the conclusion of the first. Anselm's Other Argument "stakes an original claim in this debate, and takes it further. There is" a second a priori" argument in Anselm, A. D. Smith contends, but it is not the modal argument past scholars have identified. This second argument surfaces in a number of forms, though always turning on certain deep, interrelated metaphysical issues. It is this form of argument that in fact underlies several of the passages which have been misconstrued as statements of the modal argument. In a book that combines historical research with rigorous philosophical analysis, Smith discusses this argument in detail, finally defending a modification of it that is implicit in Anselm. This "other argument" bears a striking resemblance to one that Duns Scotus would later employ. (shrink)